Passive resistance, to Gandhi

Usage examples of satyagraha.

Gandhi himself and many of his followers would claim that the techniques of Satyagraha are only a marshalling of the forces of sympathy, public opinion, and the like, and that they are persuasive rather than coercive.

But since there is a moral difference between them, we shall postpone the consideration of Satyagraha, or non-violent direct action on the basis of principle, until the next section.

Gandhi, has given us a comprehensive analysis of Satyagraha as a mass movement.

Shridharani believes that the Hindese were willing to accept Satyagraha first because, unarmed under British law, no other means were available to them, and then because they were predisposed to the method because of the Hindu philosophy of non-violence and the mystic belief that truth will triumph eventually since it is a force greater than the physical.

In reading his discussion one gets the impression that under the American system of government the later stages of Satyagraha would never be necessary, since the Satyagrahi must first exhaust all the avenues of political expression and legislative action which are open to him.

This means that on several occasions the later stages of Satyagraha have been put into action before earlier stages of creating solidarity on both purpose and method have been fully completed.

He lists and discusses 13 steps in the development of a campaign of Satyagraha, pp.

My experience of last year shows me that in spite of aberrations in some parts of India, the country was entirely under control that the influence of Satyagraha was profoundly for its good and that where violence did break out there were local causes that directly contributed to it.

But all the painful experience that I then gained did not any way shake my belief in Satyagraha or in the possibility of that matchless force being utilised in India.

It is the mistakes of the people that matter in a Satyagraha campaign.

Moreover, the danger that attended the civil disobedience part of Satyagraha does not apply to non-co-operation, because in non-co-operation we are not taking up civil disobedience of laws as a mass movement.

It is not very promising for Satyagraha, considering that it is intended to be a general solution for all men.

What some people have done at some places in India is not Satyagraha but Duragraha.

In reading his discussion one gets the impression that under the American system of government the later stages of Satyagraha would never be necessary, since the Satyagrahi must first exhaust all the avenues of political expression and legislative action which are open to him.